and Religion Animaduersion LXXXVI STriue to be more conuersant and ready if oportunity will not suffer you to be ready in all in such Controuersies which consist in practice as about Praying to Saints Jndulgences worshipping of Images Adoration of the most B. Sacrament Communion vnder one kind c. then in others which test only in beliefe and Speculation seeing the vulgar Protestant soonest taketh exception against these former and will expect greater satisfaction from you in them Because these being subiect to their sense in regard of the daily practise of them come neeâ—est within the compasse of their narrow Capâ—city are by them often charged through the calumny of their chiefe Maisters abusing their Credulity with many supposed abuses Whereas other points of Fayth which consist chiefly in Theory and speculation are further remoued from their apprehensioÌ„s and consequently they are least intangled with the doubts thereof Animaduersion LXXXVII TOuching those Articles or Controuersies which chiefly rest in speculation be well traualled in the Question touchiâ—â— the Jnfallibility of Gods Church as also 〈◊〉 that other Question That the Scriptuâ—â— without the Churches attestation cannot proâ—â— it selfe to be Scripture and that all points of beliefe do not receaue their proofe from Scriptuâ—â— alone seeing these two Controuersies potentially include most of all other Controuersies within themselues Also be most reâ—dy in the Question touching the continuâ— Visibility of the Protestant Church seeing tâ—â— Protestants must seeke to proue thâ—â— Church euer to haue beene Visible if thâ— will auer it to be the true Church of Chriâ—â— Whereas indeed you shall find euen by tâ—â— Confession of his owne Brethren as is eâ—â—â— where in this Treatise made cleere that tâ— Protestant is not able to instance for maâ— Centuries and Ages together so much a the being but of one Protestant Animaduersion LXXXVIII THere is scarsly any one Argument oâ— Credibility which more strongly and irrâ—pliably proueth the Antiquity and thereâ—â— the truth of the Roman Religion and the Nouelty and latenes of Protestancy and consequently the falshood therof then this following There cannot be alledged any one Protestant speaking of such Protestants as are out of Controuersy and acknowledged for such both by the Catholikes and Protestants who was not either in himself or in his forefathers first a Catholike and who by dogmatizing some Protestant Opinions afore neuer generally taught did separate himself depart from the Catholike Church afore then in Being Of which sort of men those words in S. Iohn are vnderstood Exierunt (t) 1. Ioan. 1. ex nobis the very stampe or signature of Innouatours in doctrine This Assertion is most true And to exemplify it in the chiefest Protestants or maintayners but of some points of Protestancy I meane Luther Swinglius Ochinus Ierome of Prage Waldo Wicleffe Albigenses Berengarius and to rise to the Heretikes of higher tymes as Acrius Iouinian Manicheuâ— and the rest it is certaine that all these wâ—re Originally Catholikes and by introduciâ—g of some Nouelismes did depart from the Catholike Church That all these and all such others as might be alledged were originally Catholikes is demonstratiuely proued from the implicite Confessions of the learned Protestants themselues acknowledging the Inuisibility of their owne Church for so many ages together Thus for example writeth Sebastianus Francus the Protestant as aboue is sâ—ewed For (u) In Ep. de abrogandis in vniuersum omnibus Statut. Eccles certaine through the worke of Antichrist the externall Church together with the fayth and Sacraments vanished away presently after the Apostles departure and that for these foureteene hundred yeares the Church he meaning his owne Protestant Church hath not beene externall and visible with whom agreeth D. Fuâ—ke saying The (x) Fulke in his answere to a CouÌ„terfeyte Cathol p. â—i Church decâ—yed immediatly after the Apostles dayes Furthermore to enlarge my selfe in the Protestants Confession herein M. Perkins the Protestant sayth thus Before (1) Perkins in his Exposition of the Creed p. 400. the dayes of Luther for the space of many hundred yeares an vniuersall Apostasy ouerspread the whole face of the earth and that our Church was not then visible to the world M. Napper in like manner thus writeth God (2) Napper vpon Reuel in c. 11. 12. l. 2. c. 2. p. 25. hath withdrawne his visible Church from open assemb ies to the harts of particular godly men c. during the space of 〈◊〉 hundred sixty yeares the true Church abyding â—â—tâ—nt inuisible But M. Brocard conâ—esseth further in these words During (3) Broc vpon the Reuel p. 1â—0 euen the second and third age meaning after Christ the true Church of God and light of the Gospell was obscured by the Roman Antichrist himselfe I â—ill here conclude with D. Downam thus aueâ—ring The (4) D. Down lib. de Antichrist Generall defection of the Visibâ—e Church foretould 2. Thessal 2. begun to worke in the Apostles tymes So luxuriant are the Protestants in confessing the Inuisibility of their owne Church for many ages together So as we see that by the Confession of these learned Protestants it is cleere that all the former alledged Protestants or any others which could be though falsely suggested for such were Originall Catholikes Now I hence conclude that if on the one syde it be proued that euery Protestant did Originally come out and departe by venting of some Protestanticall Positions from our Catholike Church afore enioying a Priority of Being and that on the othersyde our Aduersaries cannot shew any visible Society of men professing the true Christian fayth from which as more ancient the present Roman Religion departed as it is impossible for them to do I say I hence conclude that our Catholike fayth is most ancient and therefore true and Protestancy in respect thereof but late Innouations and therefore false Animaduersion LXXXIX I Will here rest in some Animaduersions touching the Doctrine of the Reall Presence And touching the saluing of the Difficulties thereof we are to recur to Gods Power which may in part be explicated in these ensuing Propositions The first Proposition God is able to do euery thing which Mans vnderstanding is able to conceaue The Reason hereof being in that Ens Verum in generall are the Obiects of our mind and therefore what may be conceaued or vnderstood may really exist and consequently be performed The second proposition All Christian Philosophers affirme that not only things which man is able to apprehend in his mind but also many other things incomprehensibâ—e in mans vnderstanding God can effect forseing say they that Totum Ens is Intelligible and to be conceaued and that which is not Ens cannot be conceaued and that the imbecility of Mans vnderstanding is such that it supposeth many things cannot exist or be and consequently cannot be apprehended by the vnderstanding which may indeed exist and so may be performed by God Therefore say they that things incomprehensible in
to your Priesthood and to your Religion and are made a foyle to your Aduersary Therefore worthy men make great disquisition and search by your owne priuate Labours into those Controuersyes which are at this day most agitated betweene the Catholikes and the Protestants and through desire of vanquishing your Aduersaries become euen breathles therin And though you shall haue vse of other Studyes as Cases of Conscience and of schoole Diuinity which serue chiefly to apply Vniuersall Truths of Schooles to particular points of Controuersyes yet let the Study of Controuersyes be your fauorite Study make it become at it were Ars Architectonica to all the rest You are to become spirituall Pastours to mens soules feeding them with the celestiall foode of the Sacraments of Gods Church yet euer remember that that Shephard performeth his duty with the greatest perfection who not only preserueth and keepeth safe those sheepe which are allready enclosed in his folds but laboureth also to reduce and bring back to the fold such straying sheepe as yet lye open to the danger of the Wolues Thus much out of my thirsty desire of persuading you what in me lyeth to the earnest prosecution and imbracing of the foresaid Study But now before I end this my Parenefis and exhortation to you I will make bould with your good lykings briefly to sâ—â— downe what Course or Method I could wish you to take in the Studyes of Controuersyes euer subiecting my iudgment herin to the iudgments of the more learned and better experienced Controuersists 1. First then I could wish you because our Aduersaries seeme to rely chiefly vpon Scripture to be much conuersant in such Texts of Scripture as are either obiected by them for the impugning of our doctrine or which are insisted vpon by vs for the confirmation of the same But touching such passages of Scripture which we vrge it were good to make choyce of those whose true interpretation is indiffereÌ„tly acknowledged by vs and our Aduersaries for these are most pressing Such are the Texts touching the coÌ„tinuall visibility of the Church of God and of its priuiledg of conuerting Heathen Kings and Kingdomes vnto it as is aboue shewed in some of the former Animaduersions 2. Be most expert in the Protestant English Translation of Scripture as is aboue premonished for this gauleth the Aduersaries the more in that they cannot take exception against the Translation and certainely the Scripture euen as translated by them most euidently foyleth their Cause 3. Concerning those passages of Scripture which are chiefly vrged by our Aduersaries it were necessary to obserue the true interpretation of them either in Bellarmine his Controuersies or in the Rhemist Testament if so they be drawne out of the Neâ— Testament 4. Touching the authorities of Fathers and Councells considering it requireth a mighty labour to read them at large that either your want of hauing them or want of opportunity and tyme in perusing of them may easely preuent the same Therefore I could wish you first to peruse them in the Tomes of Bellarmine and then to content your selues with the Confessions of the learned Protestants who openly disclayme from them as Patrons of Papistry which Confessions of our Aduersaries throughout all points of fayth you may easely fynd in the foresaid booke of the Protestants Apology 5. I could wish you in proofe of any Catholike point to be much conuersant in Arguments drawne from Reason because those arguments stealingly penetrate the iudgments of the vnlearned and also they are more easely committed to memory Againe arguments drawne from Reason may be vsed at all tymes and vpon any occasion without the help of Bookes which are not euer at hand And furthermore the force of Reason is such as that it is not in Mans power after his true apprehension thereof to withstand in iudgment or struggle against it since man himselfe is a reasonable Creature The Controuersies of Bellarmine will afford you all abundance of this kind of proofe 6. It is very necessary as is deliuered in one of the Animaduersions that you be most prepared and well furnished in the Controuersies which consist vpon Matter of fact Such are the foresaid mentioned points of Conuersion of Kingdomes of the supposed continuall Visibility of the Protestant Church of Ordination Vocation and Mission of Ministers in the Church of God All which must receaue their proofe from Histories And hence it is that our Aduersaries foreseeing they cannot warrant from History these points to be performed in their Church therefore in their extremest need herein many of them are forced for their last refuge to say That the true Church is endued with all these priuiledges But their Church is the true Church as they proue say they from Scripture Therefore in their Church all the former points haue beene at all tymes performed A most shamefull begging of that as granted which stil is in Question and a subtill transition from History to the Scripture and this as it is expounded only by themselues Others againe of them for the better vindicating of their Church from the imminent danger ensuing from the premisses are glad to shrowd their Church vnder our Catholike Church teaching that both of them are but one and the same Church a Paradox implicitly refuted in some of the former Animaduersions but Durum telum necessitas vnto such poore shifts doth penury want bring Men. You ought to be obseruant what collaterall points touching the Articles of fayth we Catholikes hould to be but Matters of Jndifferency and may without breach of fayth as not being defined by the Church be holden either way These you are to distinguish from those other Conclusions of fayth which are inuiolably maintayned belieued by all Catholikes And therefore if your Aduersarie should insist in this kind of IndiffereÌ„cy to proue therby a disunion in iudgment among Catholikes you may tell him he doth but diuerberate the ayre and impertinently and ignorantly vrgeth such points which in no sort impugne the Vnity of our Catholike Church Now to know what points be meere Indifferencyes I refer you to the most painifull learned booke called The Triple Cord where you shall find certaine Paragraphes reserued only for the expressing of them in ech mayne CoÌ„trouersy To conclude referring the diligent Reader to diuers of the former Animaduersions tending to the Method of studying of Controuersies I could desire you to be most expert in impugning the Question of the Priuate Spirit and skilfull in the Iudge of Controuersies since these two mayne points potentially include all other Controuersies within them as a greater Circle comprehendeth in it selfe a lesser Circle And thus Vertuous Men wishing you a most plentifull haruest in this your Spirituall tillage of soules so to terme it I cease Once more most humbly beseeching you euen by that force of Christian charity which I presume your selues do enioy and by that true hope of Mercy which at the last day you expect as our
in some Copyes and of King James in other Copyes and yet both of them reigned long after K. Edward Animaduersion IV. WE ought not to reiect the Authority of ancient approued Authors because there appeare some seeming repugnances in their wrytings For vpon this ground an vnbelieuing Atheist might bring the Holy Scriptures into question For example in Matth. 27. words are alledged vnder the name of Jeremy which are not found in Ieremy but in Zachary c. 11. In like sort in Mark our Sauiour is sayd to be crucifyed in the third hower whereas in Iohn 19. we read that Pilate sate in iudgement vpoÌ„ him about the sixt hower Therefore whereas our Aduersaryes vpon the former ground of incertainty of Mens writings do in like sort seek to impugne S. Peters being at Rome because diuers Historiographers do not agree of the time of his coÌ„ming to Rome his stay there we must content our selues in sobriety with acknowledging that receaued Axiome amoÌ„g the learned That is Saepâ— constat de re quando non constat de modo rei Since otherwise we shold not acknowledge that Hester had any husband or that at any tyme Iudith did liue For the opinions of the Iewes are various both touching the persons and the time herein yet we all acknowledge that Hester had a husband that there was such a woman as Iudith The like vncertainty of the tymes wherein actions were performed though the thing it selfe be most certaine is made euident euen from our owne Cronicles for example touching King Iohn his death whereof see the seuerall opinions in Holinshead in his last Edition 3. volume pag. 1â—4 Animaduersion V. IT is worthy consideration to obserue First how the Protestants in seuerall points make the same Arguments against some articles of our Religion which the Iewes were accustomed to make against the same Secondly how the Protestants somtimes vse the same answers to our Arguments which the Jewes did For example touching the Reall Presence and our receauing of Christs body in the Sacrament the Protestants chiefe Argument is taken from the impossibility therof to wit that God cannot performe all those points aboue nature which are found therein And is not this obiection borrowed from the Jewes against Christ giuing his body to eate in these wordes Quomodo (m) Iohn 6. potest hic nobis carnem suam dare ad manducandum Againe The Puritans especially condemne the confession of Sinnes to Man vpon this ground that only God can remit sinne And do they not compart with the Iewes herein demanding Quis (n) Marc. 1. potest dimittere peccata nisi solus Deus And where it is vulgarly obiected by the ignorant that man cannot remember all his sinnes to man therfore his Confession of them is imperfect and maymed I say by this reason we should not coÌ„fesse them to God since we cannot number them to God no more then to man Now to shew how our Aduersaries in like manner borrow from the Iewes their Answers to our Catholike Arguments one instance in place of many shall serue We Catholikes in proofe of our Religion do vrge one chiefe Argument drawne from Miracles exhibited by God in warrant of the same All which testimonies taken from the patration of infinite Miracles recorded by both Ancient and Moderne Authours our Aduersaries do euade by stiling them Antichristian (o) Ofiand cens 10.11 1â— Cent. 4. col 1445. Cent. 5. col 1486. wonders and lying signes and as wrought by the assistance of the Diuell how conspiring is this answere wâ—â— the Answere of the Iewes against the Miâ—cles of Christ Hie (p) Mat. 11. non eijcit Daemonia 〈◊〉 in Beelzebub Principe Daemoniorum Animaduersion VI. AS here aboue we haue shewed how oâ— Aduersaries conspire with the Ieweâ— both in obiecting and answering so I hoâ— it will not be impertinent to discouer in lyne or two how that the Protestants 〈◊〉 agree with the Ancient and condemnâ— Heretiks in obiecting the arguments agaiâ— vs obiected long since by the said Heretiks in impugning our said Catholiâ— points as also how our Aduersaries do coâ—sociate with the very Gentills or Heathenâ— â—gainst the Catholiks yea against our belieâ—â— in Christ. For touching the first we 〈◊〉 find that place to be obiected by Fauâ—â—â— the old Heretike against Abstinence aâ—â— single life and so recorded by Austin In (q) Austin l. 30. c. 4. contra Faust Manich. the later dayes (r) 1. Ti. c. 4. there shall come some forbâ—ding to Marry and to abstaine from certaiâ— Meates A passage of Scripture wherein tâ— Protestants chiefly insist against single lâ—â— and Abstiâ—ence Againe to omit many â—ther such like instances Iustinus (s) Iust Dial. cum Triphon Euseb l. hist 5. c. 1. Marâ—â— recordeth that the Heretikes of his day did as in respect of the Sacrament charâ—â— the true Christians with the grosse and câ—â—nall eating of human flesh with which veâ—â— point the Protestants do at this present 〈◊〉 â—â—aid vs Catholikes Now concerning the Heathens it is cleare that the Heathens and â—ur Aduersaries do mutually agree in denying many points maintained and affirmed by the Catholike Roman Church For both the Heathens and the Protestants do promiscuously deny Freewill Purgatory Jnuocation of Saints vniuersality of Grace Euangelicall Counsells Merit of workes Sacrifice of the Masse and many other Catholike and â—ffirmatiue articles taught by the present Church of Rome But to come to the Seâ—ond point to wit the deniall of the necessity of Christian Religion do we not find Swinglius himself thus to geÌ„tilize with the Heathens Ethnicus (t) Zuin. in Epist. Zuingliâ— Oecolamp l. 1. pag. 30. si piam mentem domi foueat Christianus est etiamsi Christum ignoret and hereupon Zwinglius particularly auerreth that (u) Zuin glâ—tom 1. in exposit fideâ— Christ fol. 150. Hercules Theseus Socrates Aristides all Heathens are now in Heauen which said Blasphemy is in like sort taught by (x) Gualter in Apol pro Zuing. Gualter (y) â—ullinger as is reâ—orded by Simlerus a Protestant in vita Bullingeri Bullinger and other Protestants Thus farre for this present of the strict association and commerce of the Protestants with the Iewes the ancient stigmatized Heretikes and the Heathens or Pagans touching matter of Religion Animaduersion VII THe doctrine of the Reall Presence to the mouth of Fayth is maintained against â—he Puritans by Doctor Whitaker (z) D. Whiâ—ak contra Duraum pag. 168. Bucer in Script Angl. p. 548. c. and diâ—ers other learned Protestants all which men do hould our Catholike Doctrine far more probable then the doctrine of the others who only acknowledge a typicall presence of Christ in the Sacrament Againe many moderate and learned Protestants (a) In his booke of Eccles policy pag. 188. D. Couâ—â— in his defence of â—â—â—er p. 77. do teach the Church of Rome to be the true Church of God and that men dying in
Caluin with an accustomed sl ight in this manner When Caluin vndertaketh to answere many texts of Scripture vrged in proofe of some Catholike Article or point Caluin begins to answere two or three of such texts as may seeme in an ignorant eye to be best capabâ—e of some shew of answere and for the other passages of Scripture which are most conuincing for the point vrged in which we Catholikes chiefly insist and wherunto Caluin cannot pretend any answere he passeth them ouer commonly in these words The chiefest passages J haue â—wered as for the other texts of Scripture wrâ—â— by the Papists to the same end they are so imâ—â—tinently alledged as that it were but tyme loâ—â— answere them therfore I passe them ouer as 〈◊〉 worthy of answere Here is Serpentiue craft 〈◊〉 the Card. calls it For Caluin thought it bâ—â—ter policy not to conceale the chiefe 〈◊〉 by vs vrged for that might argue a guâ—nes in Caluin but to take particular noâ— of them and so by slâ—ighting the force all such passages to make the ignorant â—â—der bâ—lieue that they nothing conduce the Catholike point for which they pretended Dolus an virtus quis in hoste quirat Animaduersion XIII THe Protestants do set downe the 〈◊〉 preaching of the Word and the true Aâ—â—â—nistration of the Sacraments to be the Maâ—â— of the Church The reason of this thâ— proceeding is double First herby to reâ—â— the Cathoâ—ikes Notes of the Church 〈◊〉 meane Antiquity Visibility Succession Vâ— c. seeing they are not able to iustâ— these Notes in their owne Church Sâ—coÌ„dly because by erecting their owne Notâ— of preaching the Word and administring 〈◊〉 Sacraments they reduce to their owne Ceâ—sure only reiecting all other Authorities which is the true Church For they will acknowledge the word to be truly preached at the Sacraments rightly administred onâ— such places and after such manner and â—els where or otherwise as themselues 〈◊〉 to thinke and determine And yet by their proceeding they are mightily â—â—nded And here I will briefly recur to â—t D. Whitaker sayth of these Notes These (q) Whitak contia CaÌ„p rat 3. Notes being present do constitute a Church â—eing absent do subuert it Now the Proteâ—ants during many Centuries haue wanted â—hese Notes therefore during all that time 〈◊〉 Church hath beene wholy extinct and â—nihilated That the Protestant Church â—uring many ages hath beene depriued of â—hese Notes I meane of preaching the word â—nd administring the Sacraments is euicted â—ut of the confessed Inuisibility of the Proâ—estant Church for many Ages for thus acâ—ordingly Sebastianus (r) Eâ— de abrogand in vniuersum omnibus statut Ecclesiast Francus a great â—rotestant writeth For certaine through the â—â—orke of Antichrist the externall Church togeâ—her with the fayth and Sacrament vanished aâ—ay presently after the Apostles With whom â—greeth Caluin thus acknowledging Factum (s) Inst 4. c. 1. sect 11. est vt per aliquot secula c. It was brought â—o passe that the true preaching of the word of â—od did vanish away for the space of certaine â—ges Animaduersion XIV A Weake and confused Iudgment may suggest or conceaue difficulties but it is a cleare â—dgment that must resolue them The reason of the disparity herein is this To 〈◊〉 one thing for another or to erre in the pâ—â—per nature essence of things is the soâ— of doubts and questions but to be able range and marshall together things of 〈◊〉 nature and to deuide and seuer things sunder which carry a great likenes oneâ— another for such resemblance of particâ—lars euer begets mistaking as also to knâ— what essentially is agreeing to the naâ—â— of any thing and what but accidentally companieth the same is a worke of the lâ—dicious This I write that vnlearned 〈◊〉 may learne Humility in beliefe and 〈◊〉 seeke to apprehend with their weake iuâ—ments the high Misteries of Christian Râ—gion especially the Articles of the B. â—râ—â—â— the Jncarnation and of the Reall presence Christs body in the holy Eucharist Animaduersion XV. IT sometymes may fall out that the 〈◊〉 Inuentour of a false Opinion may be 〈◊〉 Heretike as mantayning it before it be câ—demned by the Church whereas the Professours of it after its condemnation bâ—come Heretikes according to that sentenâ— of Vincentius (t) L. de Haeresib Lyrinensis O admiraâ— change of things The Authours of one and 〈◊〉 same Opinion are esteemed Catholikes the followers Heretikes Thus we see that it is coâ—tumacy against the Definitions and Decree of the Church of Christ which consummate an Heresy Animaduersion XVI WE are to call to mind that the Ceremonyes in the celebration of the Masse were successiuely and at seuerall times added and first brought in by seuerall Popes And accordingly we fynd that the (u) The Relicks of Rome or the Anatomy of the Masse by â—ntony de Adaâ—o prinâ—ed 1â—56 Hospinâ—â—n Histor Saâ—â—amâ—nt â— â— c. 4. 5. 6. 7. Aduersaryes of the Church of Rome as willing to discouer our Innouations though in the smallest Matters and but in points of Indifferency haue most dilligently and painefully recorded them in their seuerall bookes written of this very subiect with all due circumstances both of the Popes introducing them and the tymes wherein they were introduced Here now I vrge if the Enemyes of the present Church of Rome weâ—e thus diligent and solicitous in noting the begining of ech Ceremony of the Masse all such Ceremonyes being meerely accidentall to the Masse and without which it may as truly and effectually be celebrated as with them If they I say could haue discouered any Innouation in the maine doctrine of the Masse as the doctrine of the Reall Presence the Sacrifice of Christs Body there offered vp c. would they haue beene silent therin Or rather would they not haue loaded their Bookes with relation of all such Innouations they consisting not in small Ceremonies but in most sublime and high points of Christian Religion Animaduersion XVII THe Protestants are so various or rathâ— contrary in their Positions writings as that a man may borrow from their â—â—uerall Confessions both the propositions 〈◊〉 premises out of which the Conclusion shâ— rise wholy making agâ—inst their Religion For example D. Humfrey thus wryteth (x) D. Humfâ— Iâ— sâ—â—s in part 2. c. 3. Oportet Ecclesiam esse Conspicuam Concluâ— est Clarissima Jt is an euident Conclusion thâ— the Church of God ought to be conspicuous 〈◊〉 visible And M. Hooker God hath and caâ— shall haue some visible Church vpon the eartâ— But of the coÌ„fessed visibility of the Churcâ— of God more fully I will shew hereafteâ— Now touching the Inuisibility of the Protestants Church we reade M. Napper thâ— to confesse (y) V. pâ—â— the Reueâ—â—t in c 11 12. God hath with drawne his vâ—sible Church from opâ—n assemblies to the hartâ—â— particular godly men And D. Fulke confessetâ— thus (z) D. Fuâ—ke in his answer to a counterfeyt Cach p. 16. The
(n) So doth D. Whit. l. de Eccles Bellar. Contro 2. q. 4. pag. â—23 Iewell in his Apolog of the Church of England act 4. cap. 4. absolutely deny that infallible Authority of the Church of God in interpreting the holy Scripture and disclayming from it appeale to their owne Priuat Spirit for the true interpretation of the same Finally in the last place if the Catholiks confirme their Religion with the Authority of Miracles the Protestants in answere thereto absolutely reiect the force of Miracles tearming them (o) So the Conturists â—all them Cent. 4. col 1445. Osiâ—â—â—â—â— Cent. 10. 11. 12. but Antichristian wonders and lying signes as aboue is shewed Thus we see how our Aduersaryes disclayming from all heads of proofes do finally reduce all to their owne priuate Iudgment or Spirit And is not this I demand the foresaid vicious Circulation from the first to the last answere which aboue is disalowed in the â—rotestants impugning or disputing Animaduersion XXIII THat the words of Christ at his last Supper are to be taken literally and not Figuratiâ—ly is proued by these Reasons following in that Christ saying this is my Body (p) Math. â—6 Marc. 14. c. This is my bloud did adioyne therto Quod pro nobis datur qui pro nobis effundetur which later words are conformable to the literall acceptance of the former words The same verity is proued from the seuerall circumstaÌ„ces of the foresaid place of the Scripture The first circumstance may be taken from the matter or Obiect Here the matter or subiect of the former words containes the Institution of a Sacrament the foundation of a supreme point of Christian Religion A will or Compact contracted with the Church But it is most improbable to affirme that a Sacrament a supreme Article of beliefe or a Compact or last Will made by Christ with the Church should be deliuered in figuratiue words The Second Circumstance we may take froÌ„ the person of Christ speaking with whose diuine wisedome and Charity it is not agreabâ—e to haue giuen and ministred the Sacrament by speaking the former words of the Institution in shew in a literall sense but in meaning a figuratiue only an ineuitable occasion of false iudgement in the Hearers and of perpetuall Idâ—latry in the mynds and wils of the sucâ—â—ding Christians during the continuance 〈◊〉 the world Another Citcumstance may be takeâ— from the persons of the Euangelists and thâ— Apostles repeating and relating this speacâ— of Christ Hoc est corpus meum c. Aâ— which men whereas they did write in seuâ—rall times when some of them were presenâ— at the Institution others receaued relatioâ— thereof from them that were present thereat whereas also they had seene the practise of the Apostles about this Sacrament wheâ—â— as lastly they had the spirit of true vndeâ—standing notwithstanding all this they aâ—â— did vnanimously conspire in deliuering 〈◊〉 playne and literall construction of our Sauiours words Which reason is more preuayling by obseruing the contrary course which they tooke in explicating other obscure sentences of our Sauiour for thosâ— words Soluite templum hoc in tribus diâ—bus reaedificabo illud the Euangelist did interpret of Christs Body saying ille (q) Iohn cap. 1. aâ—tem dicebat de templo corporis sui to preuent that the Iewes should not thinke that ouâ— Sauiour spake of the Temple of Salomoâ— In like manner the said Euangelist is founâ— to haue expounded other of our Sauiours doubtfull sayings though in themselues of much lesse importance as Christs (r) Cap. 11. exaltation from the earth The sleeping of Lazarus â—â—e (s) Cap. 11. girding of Peter and stretching forth his â—â—ndes c. And yet neuer expounded the â—oâ—ds of the Institution otherwise then in â—heir plaine direct literall sense Another from the Persons of the Apostles â—earing Christ instituting the Sacrament Now â—f there were any figuratiue speech in â—he words of Christ especially concerning â—o great a matter the Apostles then preâ—ent would neuer haue omitted to haue asâ—ed Christ what had beene the meaning of â—hose strange words being vttered a little â—efore his death As they did touching oâ—her darke speaches spoken by Christ and â—hus we read them to haue said Edissere (t) Math. 13. 15.5 â—obis parabolam Zizaniorum And againe Edisâ—ere nobis hanc Parabolam Againe from â—he persons of the Capharnaits who did take our Sauiours words in that sense as he did properly speake of his flesh to be truly and really eaten and at such their construction they rested much scandalized Neuerthelesse Christ did not therefore explane his former speach nor excuse it by any Tropes or figuratiue phrase of words but more vehemently affirmed his sentence in the same words and with earnest asseueration repeated the same Another Circumstance may be taken from the place of his last supper which Christ did choose to be very secret admitting thereto only his Apostles to whom it was giuen to know and to haue the Intelligence of the diuine Mysteries Therefoâ— in this most secret and reserued schoole 〈◊〉 the Apostles wherein a supreme mystery 〈◊〉 fayth was deliuered he did speake sincere simply plainly and not by figures In this last place we may call to mind 〈◊〉 the circumstances of this busines as tâ— Pronouncing of the sacred words of the Jâ—stiâ—â—tion the washing of the Apostles seet Christs â—â—sire of performing this Mystery his casting vp 〈◊〉 his eyes towards Heauen his application of tâ— words to the matter his separated and disioynâ— blessing of both the Elements his fraction 〈◊〉 giuing and inuiting to a new supper his owâ— eating and after commanding the eating of it tâ— others and lastly his most holy speach deliâ—erâ— therof in Iohn 14.15 c. Here now I conclude that all these reasons with the formeâ— obseruations are most sufficient to persuade any man of iudgment that our Sauiour did not speake Figuratiuely in so serious a matter Animaduersion XXIV THe various interpretation of the words of the Jnstitution made by Protestants doth sufficiently discouer their Errour in the doctrine thereof Carolostadius (u) Carolostad in lib. â—diâ—o Basil 1524. teacheth that by the Pronoune Hoc the Aduerb Hic is to be vnderstood so as the meaning of the words he saith is Hic that is in this place staet corpus meum Bucer (x) In retract affirmeth that by the Pronoune Hoc is vnderstood the whole action of the Supper so 〈◊〉 the sense should be Hoc c. This action â—â—th represent the body of Christ. Swinglius (y) Swingl l de vera falsa relig cap. de Eucharist â—aintayneth that the figure is not in Hoc â—ut in the verbe est which here ought to be â—â—ken figuratiuely for significat Boquinus (z) Boquinus in exam lib Heshufij teacheth that the bread is truly called â—he body of Christ propter communicationem â—â—omatum as by the same we truly say of
am a vine I am the Doore c. both which Texts all grant that they are to be taken figuratiuely you may heere first answere that in these and such like SenteÌ„ces euer Praedicatur disparatum de disparato and therefore the words in their owne nature do inforce a figuratiue construction but in the words of the Institution there is no such kynd of vnusuall Predication at least in the apparence of the words themselues Secondly you may demande of your Minister if he can alledge any passage of Scripture which affirmeth that these words This is my body c. ought to be interpreted by those words I am the Vine I am the Dore If he say he can alledge any such passage will him co shew it if the Scripture saith not so as indeed it doth not then force him to confesse that it is not the Scripture but himselfe that warranteth such Conference of places of Scripture Animaduersion LV. THe Protestant vndertaking to proue euery point by Scripture is obliged to proue his Negatiue Articles by Scripture admitting them for points of faith as that there is no Purgatory that we ought not to pray to the Saints c. and this not from the silence only of the Scripture not speaking of such points but from it as the Scripture particularly condemneth them Add hereto that though the Scripture by not speaking of Purgatory dispâ—oueth the being of it yet doth not the Scripture therfore proue as an Article of faith which is a point here to be insisted vpon that there is no Purgatory Euen as the Scripture speaketh nothing in a propheticall Spirit That Mahomet was a false Prophet and yet though the Scripture by not speaking of him should coâ—demne him for such iâ— neuerthelesse followeth not that we ought to belieue from the Scripture as an Article of faith that Mahomet was a false Prophet since it is one to say that the Scripture by silence and not speaking of a point proueth the thing not to be another thing to affirme that the Scripture proueth the not beleife of the said point to be an Article of faith Animaduersion LVI DEmand of your Aduersary if he can alledge any place of Scripture warranting his Infallibility of expounding the Scripture And if he detort any text of Scripture to that end or purpose tell him that if such a text seeme to make for his not erring in expounding the Scripture then much more maketh it for the not erring of the whole Church of Christ therin Now if the whole Church of Christ hath erred in interpreting Gods written Wâ—rd as many Protestants do teach then aske the Minister with what face can he being but one member of the Church and perhaps (b) Whitak de Eccles cont Bellar. ontrou 2. q 4. p. 223. Luther Ep. ad Argen Parkins in his Exposition of the Creed p. 40â— vnlearned assume to himselfe a freedome of not erring when he interpreteth the Scripture Animaduersion LVII It is much worth the obseruation to balaÌ„ce the Spirit of Luther being Catholike touching his cariage in manners with that his Spirit when he became a Protestant During his being a Catholike in Religion he thus wryteth of himselfe I liuing in the (c) Luther ad Galat. c. 1. ofter the English Translation Monastery punished my body with fasting watching and prayer J honored (d) Luther vbi supra the Pope of meere Conscience kept chastity pouerty and obedience And whatsoeuer I did I did it with a single hart of good zeale and for the glory of God fearing grieuously the last day desirous to be saued from the bottome of my hart Thus he during his continuance in the papacy But now vpon his change of Religion and his becoming a Protestant he turneth his style and thus wryteth of himselfe Quam (e) Luth. tom 5. Wittenberg serm de matrimonio fol. 119. non est in meis viribus c. As it is not in my power that J should be no Man so it is not in my power that I should be without a Woman It is not in our prwer that it should be either stayed or stopped But it is as necessary as J should be a Man and more necessary then to eate drinke purge make cleane the nose c. And further Luther thus confesseth in an other place (f) Luther in Colioq Mensal fâ—â— c. â—6 I am almost mad through the rage of lust and desire of Women And yâ—t more (g) Luther com â— Epist. latin fol. â— 4. ad Philipâ—um I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust â—ath c. Eight dayes are now past wherein J neither writ prayed nor studied being vexed partly with the temptations of the flesh partly with other trouble This â—is change of manners was such from his former course as that (h) Slâ—yâ—an Commâ—nt in English lib. 3. anno 21. fol. 29. Sleydam the Protestant sayth Luthers Profession was not of life or manners but of Doctrine further saying that (i) Slâ—ydan vbi supra fol. 2â— Luther wished that he were remoued from the office of preaching because his manners and life did not answeare to his Profession And hereupon as the world knoweth he persuaded Catharine Bore to leaue her Monastery whome he after maried Now I referre to any man of sincere and impartiall iudgement whether the Profession of Chastity prayer Humility desire of sauing ones soule for such was Luthers Life in the Papacy be the effects of a false religion and contrarywise insatiablenes of lust rage towards Women with contempt of prayer c. can be a Character of a true Religion O no. Non (k) Luc. 6. est arbor â—ona quae facit fructus malos Animaduersion LVIII THat Luther chaÌ„ged his Doctrine touching saying of Masse as being persuaded by the Diuell is euident out of his owne â—ords for Luther thuâ— writeth hereof Vpon a (c) Luther to 7. Wittenberg tyme I was suddenly awaked about midnight Then Satâ—n beganne this disputation with me saying Harken right learned Doctour Luther thou hast ceâ—ebrated Massâ— by the space of fyfteene yeares c. And so Luther himsâ—lfe iâ— the booke heare alledged in the marget setteth downe the Arguments at large which the Diuell vsed to diswade him from saying of Masse to which Arguments Luther giuing assent did for beare after to say Masse Now that Luther had not this Apparition from any good Angell appeareth First in that Luther tearmeth hym that appeared Satan Secondly because Luther thus in another place confesseth saying J haue (d) Luther in loc Com. Class 4. p. 59. no apparition of Angels J haue made a couenant with the Lord that he should not send me visions Now that this cannot be onely any Spirituall fight or conference in mynd with the Diuell as M. Chark and D. Fulke do answere appeareth in that Luther sayth The Diuell
is now forbidden as a thing vngodly 11. That there are any Sacraments of the New Testament instituted by Christ for the good of mans Soule Lastly to omit some others 12. That before the ending of the world Antichrist shall come who shal be a designed Enemy of Christ and shall labour to subuert and ouerthrow all Christian Religion All these points both Protestant and Catholike do belieue and hould that the beliefe of them is necessary to Saluation And yet not any of these Articles are expressed or set downe in the Creed Whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auayleable Fayth Animaduersion LXII THe bitter Inuectiues of the Protestants one against another are of sufficient force to discouer their dissentions in doctrine as where Luther sayth We (n) Luther in Thes Cont. Louaniens Thes 21. seriously iuâ—ge the Swinglians and Sacramentaries to be Heretiks and Aliens from the Church of God And to confront this Swinglius thus retorteth vpon Luther Luther (o) Swingl tom 2. in resp ad Luther fol 458. is guilty of high blasphemy against the nature and essence of God c. To descend to the Puritans and Protestants in England we find that the booke entituled Constitutions and Canons Ecclesiasticall printed anno â—604 doth ipso facto excommunicate the Puritans for their maintaining of these positions following as they are there set downe in the Booke The worship of the Church of England is corrupt superstitions vnlawfull repugnant to the Scriptures The Articles of the Bishops Religion are Erroneous their Rites Antichristian c. Now the Protestants do thus râ—quite the Puritans saying The (p) M. Powell in hâ—s consiâ—erations Puritans are notorious and manifest Schismaticks cut of from the Church And againe The (q) M. Paâ—ks in his Ep. Deâ—ic Puritans seeke to vndermyne the foundation of fayth Now add hereto that although infinite other passages might be brought to shew the great discord in fayth among the forraine Protestants yet there is no one more short Argument to conuince this point then to recur to the foure Catalogues of ProtestaÌ„t Books set downe in the later end of the Booke called The Protestants Apology of the Roman Church In which 4. Catalogues one may find about three hundred Bookes written in great acerbity of stile by one Protestant against another The names of all which books are taken out of Coccius his Thesaurus or from Hospinian both which Authouâ—s dyed many yeares since Now if so mâ—â—y Bookes of disagreements in fayth among the Protestants were made within so sport a Tyme how many hundred more might be alledged if one did know all other Bookes written by the Protestant against the Protestant since the death of those two former men Animaduersion LXIII MAny vulgar and vnlearned Protestants and especially the Caluinists Puritans do condemne the Catholike Roman Religion because it defendeth and practizeth diuers Ceremonyes they ignorantly tearming such Ceremonyes Idolatrous and superstitious And there is no one argument more preuayling with such men to auert them from our Catholike Religion theâ— this Now to take a way this scandall oâ— stumbling block I say that if it were God good pleasure to haue his Fayth and Religion of the old Testament which for the tyme was the true Religion to consisâ— much in Ceremonyes as we see it did faâ—â— out in the seuerall Sacrifices appoynted by God In the Tabernacle with the appurtenances and of what matter number and qualityes all things should be as also with prouiâ—ion of Oyle and Lampes The Arke The propitiatory the Consecration of priests the Institution of all vestures vessels and other holy things then belonging to the seruice of God all these to be made performed and done after a strange and different manner as we reade in Exodus As also the Institution of Circumcision consisting in paring away a piece of flesh which serued for freeing Man in that tyme from Originâ— Sinne the preparing and eating of the Paschall Lambe sprinkling the dores with the bloud thereof and infinit other Ceremonies recorded in the foresaid booke of Exodus I say if this was Gods vnsearcheable Will to ordaine these things during the tyme of the Old Law wherein he would haue the Honour Seruice and worship exhibited to â—im partly to consist why then may not our Sauiour institute the Religion fayth of Christians belieuing in him to be attended on with diuers Ceremonyes and yet this without any Superstition or Idolatry Now our Aduersaryes common euasion to this our Argument is to say that God instituted Ceremonyes in the Old Law to serue as figures or Types of things which were after to fall out in the New Law which Ceremonyes were theÌ„ to end vpon the promulgation of the fayth of Christ. This answeare is most impertinent First because not all the Ceremonyes in the Old Law but only some did serue as figures or Adumbrations of things to happen in the New Testament Secondly because the Question heere is not why or to what end the Ceremonyes of the Old Law were instituted but only whether Ceremonyes tending to the worship of God be pious lawfull Therefore I conclude that seeing the Ceremonies in the Old Law were instituted by Gods direction for the worship of him as we read in Exodus c. 8 Ostendas populo Caeremonias ritus colendi let the other secondary end of them be what it will that therefore and by force of Gods proceeding in the Old Law we Christians may not thinke strange that our Sauiour being God and Man would now in the New Law institute and giue to his Church the like power some Ceremonies and pâ—blike Rites wherewith he will be worshipped and wherin part of Christian religion shall consist Now therefore let our Aduâ—â—saries if they can giue any true reasoâ— why the Ceremâ—nies of the Old Law bâ—ing incomparably more in number shall be accounted lawfull and yet the Ceremonies of the New Law or Testament as long as they are reputed but Ceremonies must be râ—puted superstitions aâ— Idolatrous Animaduersion LXIV WE Catholikes charge the Protestaâ—â—â— with ancient Heresies For example wâ— shew how the Manichees according to S Austin depriued Man (r) L. de Haeres cap. 4â— of Freewill Hoâ— â—ouinian (s) Ier. l 1. cont Iâ—â—in Aug l. Haeres cap. taught that Fasting was not mâ—ritorious and Virginity was no better theâ— wedlock or mariage How Aerius (t) Austin l. de Haeres c. 33. taugâ— it to be most vnlawfull to pray or offerâ—â— Sacrifice for the Dead How the Arians (u) L. 1. cont Marin cap. â— reiected all vnwritten Traditions who aâ—â—â— (x) Athanas in Apolog. pro fuga perpetrated Sacrilege against the Sacraments Altars Priests and Religious person How the (y) Austin l. â— Vnitate cap. 12. Donatists taught the Churcâ— of Christ to be Jnuisible How the Deniall 〈◊〉 the Reall Presence was condemned by certaine ancient Heretiks
do still remayne at one tyme though far remote one from another whereas these Precedent and future tymes in both which one and the same Jnstant of Duration or Eternity is are euer in a flowing and departing Motion and consequently cannot by any possibility remayne together For we see that the tyme past doth euer giue place to the tyme to come Thus far of these former Animaduersions in this place to shew that it is possible that Christs Boâ—â— may be in seuerall places at one and thâ— same tyme. Animaduersion LXXXXIV IN all Positiue and Affirmatiue Points oâ— fayth the Protestants do agree with the Catholiks the Protestants borrowing thâ— said Affirmatiue points from the Church of Rome According hereto we find Luthâ—â— thus to wryte We (y) Luther lib. Contra Ana. baptist confesse that there is vnder the Papacy most of the Christian Good yâ—â— rather all the Christian Good and that from thence it came to vs. We confesse that there is iâ— the Papacy true Scripture true Baptisme the true Sacrament of the Altar the true keyes to the remission of sinnes the true office of preaching true Catechisme c. I say further there is in thâ— Papacy true Christianity or rather the truâ— kernell of Christianity Thus Luther To the former position I adioyne this following In such points of fayth wherin Protestancy dissenteth from the Roman Church all the said points are merrely Negations to the contrary Affirmatiue Articles belieued by the Church of Rome As for example Deniall of Reall Presence Deniall of praying to Saints Deniall of Freewill and so of the rest Now from these two propositions do result these Inferences or Conclusions following The first that the Protestant as he belieueth any affirmatiue Articles with the Church of Rome in that respect he is not a Protestant but rather a Catholike as â—king the beliefe of them from the Caâ—â—olike Church as is aboue said The seâ—ond Inference That Protestancy as Proâ—stancy consisteth in Deniall of such Affirâ—atiue points which the Church of Rome â—ffirmes to be true and not in belieuing â—ith the said Church certaine chiefe points â—f Christianity The third Inference Seeing â—he reduplicatiue formality of Protestancy reâ—teth in Negations or priuations of an Affirmatiue fayth and seing Negations or priâ—â—tions haue no Entity subsistence or reall being that therfore Protestancy as Protestancy hath no reality of Being but is in it selfe a meere Non-entity or nothing consequently it followeth that Protestancy cannot proceed from God who is the Authour of things and of that which is but not of that which is not or is Nothing The last Inference shal be That Protestants by their Deniall of so many Affirmatiue Articles of Christianity may seeme to beare great Reference to Antichrist who at his comming shall by his Deniall of all points of Christian Religion seeke what in him lyeth to annihilate and ouerthrow all Christian Religion And for such his proceeding some ancient Fathers do coÌ„iecture that his name shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Nego as Hyppolitus Martyr writeth in Oratione de consummatione mundi And this both by reason that this Greeke Word maketh vp the number to wit 666. which is ascribed peculiarly to Antichrist in the Apocalyps cap. 13. as also in that Antichrist his Ministers at his comming both in their Dâ—nialls and workes shall labour mightely to euert Christian Religion Animaduersion LXXXXV THough Protestancy seeme to maintaine some Affirmatiue Positions as Parity of Ministers Mariage of Priests and other Votaries Reprobation Christs only Mediatorship by way of Jntercession Christ suffering in Soule yet it is euident that these poutions are only Affirmatiue in words but merely Negatiue in sense since they are Negatiues to the Monarchy of the Churches Gouermentâ— to vowed Chastity to vniuersality of Grace to the Intercession of Saincts and to the all sufficiency of Christs Corporall Death All which our Catholike points are Affirmatiue Such is the subtility of Innouation in Doctrine as for the greater honour to inuest their Negatiue Tenets in Affirmatiue Titles Animaduersion LXXXXVI THough in shew of words Falshood as is aboue shewed may be deliuered in Affirmatiues so I here say that Truth sometimes is deliuered in Negatiue Words notwithstanding Truth is euer Affirmatiue and Falshood Negatiue and therfore the Schoolemen truly teach Intellectus (z) S. Thomas part 1. q. 17. decipituâ— non circa quid est sed circa quid non est To exemplify this Animaduersion To say God is cruel or Man is blind though these sayings be deliuered in Affirmatiue termes and false yet they are in sense and vnderstanding meerely Negatiue since Cruelty is exclusiue to Mercy and blindnes to sight so on the contrary to say God is not Cruell and Man is not blynd though they be in termes Negatiue true yet they are in sense Affirmatiue only as denying the Negation of Mercy in God and of Blindnes in Man Animaduersion LXXXXVII OVr Aduersaries cannot agree among themselues what Doctrines be Protestancy and who ought to be truly termed Protestants Can their Religion then be true and descend from Heauen Here then I will first shew within what narrow Limits our Aduersaries do confine Protestancy and the members of the Protestant Church Next then I will discouer such is the fluctuating and wauering iudgment of them herein how they are content at other times to extend and enlarge those bounds by affording Protestancâ— and the members therof a greater space or compasse as I may say to expatiate and walke in And to begin D. Whitaker thus sayth of the Papists J will (a) L. 2. contra Duraum Sect. 1. not allow the very name of a lawfull Church vnto the Roman Church because it hath nothing which a true Chuâ—â—â— ought to haue The Confession of Ausburg excludes the Anabaptists in these words we (b) Cap. â— condemne the Anabaptists who disallow the Baptisme of Infants and thinke them to be saâ—â—â— without Baptisme to which sentence the Confession of Switzerland (c) Cap. 20. subscribeth The Arians are excluded from being Protestants by the foresaid Confession of Ausburg in these termes We (d) Act. 1. condemne all Heresies rising against this Article meaning the Article of the Trinity as the Manichees Arians Eunomians c. All Heretikes are excluded out of the number of Protestants for thus D. Suâ—cliffe teacheth Heretikes (e) In his first Booke of the Church c. 1. are not of the Church meaning of the true Church and consequently in his iudgment of the Protestant Church With whom agrees D. White saying All (f) In his way to the Church pag. 10. Heretiks teach the truth in some things yet we deny them to be of the Church of God That Schismatikes are not of the Protestant Church is taught for thus writeth D. Fulke (g) Of the succession of the Church What skilleth it whether one being drawne by Heresy or Schisme from thâ— body of Christ be subiect to eternall
of the Articles of the Protâ—stant Religion pag. 24. the Primitiue Nonage of the Church this promisse of Kings allegiance thereunto was not so fully accomplished because in those days that prophesy of our Sauiour was rather verified You shal be brought before Kings for my name sake by them to be persecuted euen vnto death Now to reflect vpon this argument deduced from the prophesyes that the true Church of Christ shall conuert to it the Gentills their Kings and Kingdomes heâ—â— aboue we see euen from the pens of our Aduersaries that many Countryes Kings and Kingdomes haue beene conuerted to Christianity by the Roman Catholike Church but not any one Heathen king or Counâ—ry by the Protestant Church whether then oâ— these two Churches is the true Church 〈◊〉 Christ Here to reply and say that these prophesyes are to be fulfilled not before bâ—â— after the preaching of Luthers Gospell 〈◊〉 controuled by the iudgment of all learneâ— men and by Experience it selfe and therefore D. Whitaker had iust reason thus to confesse of this point Whatsoeuer (e) Whitak l. 7. contra Duraeum pa. 472. the aâ—cient Prophets haue foretould of the enlargement amplitude and glory of the Church The same to haue beene already performed is most euident out of Histories Thus far of this Demonstration to proue that the Protestant Church is not that Church to which the former prophesyes of conuerting Gentills Kings and Nations do truly appertayne Animaduersion CXL GOod Reader in this one Animaduersion 〈◊〉 intreate thy peculiar lattention This then I say Luther thus chargeth Moyses De (1) Luth. tom 3. Wittin in Psal 46. fol. 423. you collect together all the Wisdome of Moyses and of Heathen Philosophers and you shall find them to be before God either Idolatry or Hypocriticall wisdome c. Away therfore with Moyses Of S. Paul the Magdeburgians thus speake Paul (2) Magdeb Cent. 1. l. 2. ca. 10. doth turne to James the Apoâ—â—â—â— and a Synod of Presbyters being called toâ—â—her he is persuaded by Iames and the rest â—t for the offended Iewes he should purify himâ—fe in the Temple whereunto Paul yeeldeth â—â—ich certainly was no small slyding of so great a Doctour as not hauing sufficient reason thereof Moyses Law being abrogated In the like condemnation of some other Apostles we â—d Brentius the great Protestant thus to â—each *) Brentius in Apolog. Confess c. de Concilijs pag. 900. S. Peter chiefe of the Apostles also Barnabas after the Holy Ghost receaued â—â—gether with the Church of Jerusalem erâ—â—d That the whole Church of Christ may â—tre D. Fulke thus literally auerreth The (*) D. Fu ke in his answere to a Counterfeyt Catholike pag. 86. â—hole Church militant as euery part thereof â—â—y altogether erre Touching generall Counâ—lâ— Peter Martyr thus speaketh As (3) Lib. de vocis long 〈◊〉 we insist in Generall Councells so long we shall â—sist in the Papists errors Of particular Faâ—â—ers D. Whitaker thus censureth Papistarum (4) Contra Duraeum l. 6 p. 421. religio est Cento c. The popish Religion is â—patched Couerlet of the Fathers Errours sowed â—gether Finally Christ himselfe both God Man and Redeemer of the world is â—harged with ignorance by the ProtestaÌ„ts â—r thus Caluin writeth Insanus (s) Caluin in ca 14. Math. foret qui â—grauatim ignorantiae subijceret quam ne ipse â—idem Dei filius nostra causa subire abnuit c. â—hat maÌ„ were mad who with discontent shouâ—d â—knowledg himselfe to be subiect to ignorance â—nce the Sonne of God himself for our sake â—ould not refuse to be ignorant And further Caluin speaking of Christ his prayer in tâ—â— Garden thus chargeth our Sauiour Chriâ— (6) Calu. in 26. Math. oratio in horto fuit abruptum votum sâ—bitò elapsum quod castigauit reuocauit 〈◊〉 prayer of Christ in the Garden was abrupt not premeditated which vow at vnawares â—â—â—ping from our Sauiour he after reuoked ananâ— called Thus now I wind vp my Premisses Yâ— particular Fathers Yf Generall Councells Yâ— the whole Church militant of Christ â—f the Blessed Apostles and this after the desceâ—ding downe of the Holy Ghost Yf Moyâ— finally if Christ himselfe may erre as aâ— this is aboue though falsly taught by oâ— Aduersaries what indiscretion then whâ—â— weaknes of iudgment what motley foolishnes or rather Lunacy is it to ascribe aâ— infallibility of iudgment to Luther an incestuous Monke to Swinglius an Apostatâ— Priest to Caluin and Beza two Sodomits euen by the acknowledgment of their owne (7) Caluin and Beza are charged with Sodomy by Conradus Schlusselb a great Protestant in Theolog. Caluin printed 1504. l. 2. fol. 72. l. 1. ol 91. Brethren to any other Sectary whosoeuer or finally to the priuat reuealing Spirâ—â— of ech illiterate man who holds himselfe through his owne pryde and ignorance to be afflatus or possessed with the Holy Ghost or what Reason had D. Whitaker thâ—â— ambitiously to paint out this Priuat Spiritâ— these words An (8) Whitak in Controu q. 5. ca. 3. 1â— inward perswasion of the Holy Ghost wrought in the closet of the belieueâ—â— hart Animaduersion CXLI WHen we Charge the Protestants with diuers Innouations of the auncient Heâ—â—tykes they in Recrimination thereof laâ—our to insimulate vs with the Doctrines of â—he Gentils or Heathens as appeareth from (*) Reinolds lib. de Rom. Idolatria p. 168. 248. 381. The same is obiected by Kempnitius Examen part 3. pag. 83. D. Reynolds pen And heere they chieâ—â—y insist in two poynts to wit in the Doâ—ryne of Sacrifice and of vowes both which Doctrynes were euer belieued practized and are euen at this present by the Genâ—â—â— and Heathens Heere I thus wype away â—â—is aspersion yet withall I freely grant â—hat we mantayne both Sacrifice and vowes 〈◊〉 do withall acknoledge that the Heathens â—d the like but now to the point To haue â—acrifice and to haue Vowes is deriued to â—en from the light of Nature since euen 〈◊〉 the Law of Nature Men as Men endued â—ith reason not as Heathens euer belieâ—ed the doctrine hereof and practized the â—me In like manner the Heathens only by â—e light of Nature belieued that there was God as the Apostle sheweth shall we Caâ—olykes therefore dissent from the Heaâ—ens in the beliefe therof Now that the â—eathens erred in the Obiect of their Saâ—ifices and Vowes to wit in sacrifizing of men and making improfitable and foolish â—owes this proceeded from the Nature of man corrupted by Originall Sinne and not repayred in them by Christ Euen as they erred in the immediat Obiect of God as noâ— belieuing in one only true God but repâ—ting the Sunne and Moone as Gods Noâ— heere I say it is lawfull to agree with the Heathens in the generalityes of the two former doctrines since the Instinct of Nature impressed by God in MaÌ„ teacheth so much but not in the particularityes of theÌ„ seing
Adoration or Jnuocation or in any other sort To this Peter (10) Peter Martyr lib. contra Gardin part 1. obiect 150. Martyr and others do answere that if any such reuerence was exhibited by the Fathers to the Eucharist this reuerence was not terminated in the Eucharist it selfe but directed to Christ signifyed therein and so by the mediation of those earthly elements transferred vnto him No otherwyse tâ—â— when the Papists for thus do they partâ—câ—larly instance praying before Jmages 〈◊〉 not their prayers to the Images but to Christ 〈◊〉 the Saint represented therein But against tâ— Euasion I first aske what secret intelligâ— haue our Aduersaryes with the Fathers â—tention herein since the Fathers words gâ— not the least intimation thereof Seconâ— I say that (11) L de Hierarch Eccles c. 3. part 3. saying O Diuinissimum Sacrosanctum Sacram. c. Dionysius doth inuoke 〈◊〉 Sacrament it selfe and not Christ only â—fore the Sacrament Thirdly this their â—sweare admitting it for true doth waâ— euen in their iudgements the Catholâ—â— praying before Images and the reuereâ—â— giuen to them which Doctrine the Proâ—stants do so much inueigh against Animaduersion CLXVII THe Scripture is most difficult for three â—spects First in regard of its multiplieâ— of the Senses of one and the same passage Scripture Secondly in respect of the phrâ—â— wherein the Scripture is deliuered Thirdâ— by reason of the height of the subiect wheâ— the Scripture intreateth To touch all tâ—â— briefly First concerning the Sense Tâ—â— are in diuers passages of Scripture three â—uerall senses besydes the literall all iâ—â—ded by the Holy Ghost The senses are â—led Allegoricus Tropologicus and Anagogâ— Now how shall an ignorant maÌ„ know 〈◊〉 texts of Scripture be capable of all these 〈◊〉 of them The Style of the Scripture is â—â—de difficult as being stored with figures 〈◊〉 Allegoryes and full of Hebrew phrazes 〈◊〉 Dialects as appeareth in perusing the â—â—lms and the Apocalyps The subiect of the â—â—â—ipture is most high as discoursing of the â—â—eation of the world of Nothing of the â—ysteryes of the Trinity and the Incarnatiâ—â— besides many other Dogmatical points 〈◊〉 transcending the light of mans naturall â—â—prehension And therefore S. Ambrose had â—â—od cause thus to pronounce of the holy â—â—â—ipture Mare (12) Ambros Ep. 44. ad Constantium est scriptura Diuina haâ—â—s in se sensus profundos Ad hereto that the â—â—â—ipture hath to an ignorant eye diuers seeâ—ng contrarietyes though in theÌ„selues they are most true and reconcileable For example these two texts (13) Ezec. 18. Filius non portabit iâ—quitatem patris anima quae peccauerit ipsa â—â—rietur And this other Visitans (14) Exod 10. iniâ—â—tatem patrum in filios in tertiam quartaÌ„â—â—nerationem how can an ignorant man or â—o man reconcile these passages And what â—â—ity then may one discerne in a Mechaniâ—â—l fellow or silly woman who can only â—t reade carrying the bible vnder their â—â—me to the Church and vaunting of the â—ines of the Scripture and auerring that â—â—emselues are able to vnfould expound â—e most abstrusest passages there O pride â—â—d ignorance Ad finally that in the Scripâ—â—e the plurall number is sometymes vsed for â—â—e singular number as Marc. 15. we read they that were crucifyed with him rayled at hiâ— and yet we know it was but only one of the theeues that did so the good thiefe honoring our Sauiour See the like hereto touching this kynd of phraze of the Scripture besydes other places in Hebr. 7. Againe the Scripture in diuers texts doth vnderstaÌ„â— by the word Omnis only quidam For example in Math. 27. we reade dicunt omnâ— vt crucifigatur and yet the B. Virgin S. Maâ— magdelen the Apostles and diuers others dâ— not so cry out against our Sauiour The liâ— phraze is in those words Omnes quae sâ— sunt querunt Philip. 2. yet the Apostles and many other good Christians were eâ—empted out of this sentence But now heâ—â— I demand how can an vnlearned man râ—concile these and the like sentences wâ—â— the true meaning of the Holy Ghost in tâ— Scripture Animaduersion CLXVIII THe Catholike Church deliuereth câ—taine Rules for the more perfect knoâ—ledg of true Traditions The first When 〈◊〉 vniuersall Church doth imbrace any doctriâ— as a point of fayth the which is not found in 〈◊〉 holy Scriptures it is necessary to say that thesâ— point proceedeth from the Tradition of the Aâ—â—stles The reason hereof is in that the vniuâ—â—sall Church as being the (1) 1. Timoth 3. pillar and fouâ—dation of truth cannot erre And therefâ— what the Church belieueth to be of fayâ— â—e same doubtlesly is of fayth But no â—int or Article is of fayth but what God â—th reuealed either by the Apostles or Proâ—ts since at this present the Church is not â—ouerned with new Reuelations The second When the vniuersall Church â—h obserue any thing which not any but only â—d had power to institute and yet which is not â—nd written in the Scripture the same we are â—resume to be deliuered from Christ and his â—ostles the reason hereof is like to the reaâ—n of the former Rule to wit in that the â—iuersall Church cannot erre either in belieâ—g or in working especially if the worâ—g doth concerne any rite of diuine worâ—â— And such is the Baptisme of Infants The third That which is obserued throughâ— the vniuersall Church and cannot fynd any 〈◊〉 institution thereof in the most ancient tymes same we are to belieue that it was first ordâ—yâ—â— by the Apostles though it be of that nature that the Church had power firct to ordayne it â—is is the rule of (2) Lib. 4 contra Donat. cap. 24. S. Austin The fast of â—t may be an example hereof For this fast â—ght haue been instituted by the Church Christ or his Apostles had not afore instiâ—ed it Yet we maintayne that it was instiâ—ed by Christ or his Apostles because asâ—ding vp to higher tymes and seeking afâ— the first Origen therof we find no beâ—ning thereof but only in the tyme of Apostles The fourth When all the Doctours of the Church being gathered together either in a generall Councell or in their seuerall writings and bookes do teach with a common consent that such or such a point descendeth from Apostolicall Tradition we are to belieue that it is an Apostolicall Tradition The reason of this rule is because if all the Doctors of the Church shold erre then followeth it that the whole Church should erre since she is obliged to follow her Pastours and Doctours Now where we speake of the Fathers touching any point in their seuerall writings here we are to vnderstand that we hould it not necessary that all the Fathers should write therof but it is sufficient if some Fathers of the chiefest note and eminency do expressely affirme the point in writing and that other Fathers do not contradict them therein taking notize of such their writings Here we say
diuine Scriptures yet they are recorded and written in the Monuments of the auncient Authours and in Ecclesiasticall bookes The second reason may be the continuall vse of them For diuers Traditions are in continuall obseruation practise as the Rites and Ceremonyes of administring the Sacraments Holy-dayes appoynted tymes of fasting the Celebration of the Masse and of Diuine office or prayers and such like The third cause are certaine externall Monuments which continue for a most long tyme as most ancient TeÌ„ples or Churches in which are Altars the Holy Fonts for Baptisme the Memorialls or Toumbs of Saincts Crosses Images Ecclesiasticall bookes c. The fourth Reason is Heresy it selfe For God doth wonderfully vse the Enemyes of the Church to the preseruation of the Church For because as in euery age there haue risen vp some Heretyks who haue impugned diuers dogmaticall Traditions of the Church So hath God in ech age raysed certaine learned Orthodoxall Men who that they might better resist the Heretykes haue with most great diligence and labour searched out the Doctrine of the Church and ancient Traditions and haue transmitted them in wryting to all posterity I will ad this following obseruation in fuller warrant of vnwritten Traditions against such who restrayne the proofe of all poynts to the Scripture it selfe To wit that it is one thing for an Article of fayth to be expressed in Scripture Another thing for an Article of fayth to be grounded vpon â—cripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrine is so grounded on Scripture that it may in somâ— sort or other be proued from Scripture And in this sense all Traditions receaued by the vniuersall Church of Christ may be said to be grounded on Scripture since they are grouÌ„ded vpon the authority of the Church admitting them To which Church Christ himselfe hath promised an infallibility of Truth and of not erring according to that Ego vobiscum sum omnibus diebus vsque Consummationem saeculi Math. 18. And againe Portae inferi non praeualebunt aduersum eam Math. 16. to wit against the Church of Christ Animaduersion CLXXXII PRotestancy is proued to be an intentionall thing in it selfe and voyde of all Reall fayth This is proued from the Definition of Fayth giuen by the Apostle thus defining fayth fides est sperandarum substantia rerum argumentum non apparentium That is fayth is the (50) Heb. 11. substance of things to be hoped for the argument of things not appearing This definition sheweth that fayth is a supernaturall Vertue and the Obiect thereof is that which through its owne abstrusenes sublimity cannot be apprehended or conceaued by force of Mans owne wit it transcending all Naturall Reason This we see exemplyfyed in the two supreme Articles of the Trinity and the Incarnation the Mysteryes and difficulties of which transcend all humane reason or light of Nature And hence it is that the Conclusion of the Schoole Deuines is this Quae (51) S. Thomas part 1. 2. quaest 1. fidei sunt non possunt esse scita Now to apply this Yf Protestancy be a supernaturall fayth or els it is no true sauing fayth then the Obiect of this Protestanticall fayth is of that difficult Nature as that Man through the force of Naturall reason only cannot giue any assent thereto without the speciall concurrency of Gods Grace But here I demand that seeing the Obiect of Protestancy as Protestancy is meere Negatiues and denialls as deniall of Reall Presence deniall of Purgatory deniall of Freewill deniall of praying to Saincts briefly deniall of most of the affirmatiue points taught by our Catholike Church here I say I demand what supernaturality or force of Gods speciall concurrency is required that man should giue an assent to these Negations or denyalls Nay I here say that mans naturall reason euen of it selfe without any externaâ—l help is propense and inclyning to belieue these and other such like Negations except the Affirmatiues to those Negations can be conuinced as for true either by Diuine or Humane proofe and Authority Thus it followeth that Protestancy euen from the Definition of Fayth giuen by the Apostle is no supernaturall Fayth but in respect of such a Fayth is a meere Irreality and wast of fayth Animaduersion CLXXXIII THe reasons which S. Thomas Aquinas (52) S. Thom in 3. part quaest 27. Artic 4. doth insist vpon being most probable inducements for freeing the Blessed Virgin Mary from Originall Sinne are these following The first Seeing God did decree to aduance the Blessed Virgin to so supreme dignity that she should excell euen the Angells themselues therfore it was most sutable agreeable that no priuiledg should be conferred vpon any pure Creature which was not conferred vpon the B. Virgin except such a priuiledg were repugnant to the condition state Nature or Sex But to be sanctifyed in the first instant of Creation was giuen to our First Parents As also to be sanctifyed in the first instant of Creation and neuer to be polluted with any Sinne was giuen to the holy Angells But this priuiledg is in no sort repugnant to the condition state Nature or Sex of the B. Virgin Therefore it is a pious thing to belieue that the Mother of God did not want this priuiledge Secondly because that testimony of the Heauenly Spouse ought in all probability to be accomplished and fulfilled in the Blessed Virgin Tota (53) Can. 4. pulchra es amica mea macula non est in te Thirdly because the Mother of Christ hath a singular Affinity and Coniunction with Christ himselfe Fourthly in that the Sonne of God who is the wisdome of the Father did as it were inhabitate in the wombe of the Mother after a most peculiar and wonderfull manner But it is said in holy Scripture In maleuolam (54) Wisdoms c. 1. animam c. Wisdome cannot enter into a wicked hart nor dwell in the body which is subiect to sinne Lastly because as well the honour as the ignominy of the Mother redoundeth to the Sonne Now touching the proofe of the Assumption of our B. Lady both in Body Soule pretermitting the Authority of the (55) S. Ierome writeth a sermon styling it de Eesto assumptionis Mariae The Centurists alledge that S. Austin did write a Book-entituling it de Assumptione Virginis Mariae Ancient Fathers herin I will at this present content my selfe with the Argument of S. Bernard in proofe thereof who thus disputeth Seeing God hath discouered and reuealed the Bodies of many Saincts which lay hid in diuers places that they might be honored of faythful Christians It then ineuitably followeth that if the sacred Body of the Blessed Virgin had beene still on earth he would in like maÌ„ner haue made knowne no doubt in what place or Country it did lye But it not being certainly knowne where that Body or any part thereof is in any place of the world it may irrâ—pliably
be concluded that her Body is not to be found in Earth but only in Heauen this is S. Bernards demonstration in this point Animaduersion CLXXXIV BEza as aboue is shewed thus writeth of the Doctrine of reprobation God (a) Beza in his Display c. pag. 17. 31 76. c. decreeth to destruction createth to perdition and predestinateth to his hatred and Destruction with whom accordeth Caluin as elswhere is shewed in these words (b) Calu Instit l. 3. cap. 23. paragr 6. God by his Councell and appointment doth so ordaine that amongst men some be borne destined to certainâ— death from their Mothers Wombe who by their perdition may glorify his Name Now heere I wish the diligent Reader to obserue the dangerous resulâ—ancyes and Absurdity 〈◊〉 necessary following from this their doctrine of Reprobation First it is a mayne hinderance to Vertue and encouragement to Vice as aboue I haue declared Since iâ— teacheth that that man who is reprobated cannot preuent his reprobation by any piouâ— lyfe how vertuous soeuer why then should that man abstaine from exercise of wickednes seeing his wickednes doth not in any sort further his damnation it being by the Protestants Dâ—ctrine decreed from a Eternity without respect of any worke good or bad Secondly this Doctrine maketh God a Lyar and dissembler For to omit infiniâ—â— other texts of Scripture we find his Prophets thus to speake of God God (c) Ezech 33. willinâ— the death of the wicked And again He (d) 2. Peter 3. wâ— not haue any to perish And yet more God (e) 1. Timoth 2. would haue all men saued and come to the knowledg of the truth Now I say if God createth some men absolutely from their Mothers wombe without respect of his Sinnes to eternall damnation are not these his fayre speeches to be interpreted but Dissimulation and vntruths and followeth it not then consequently that this their blasphemous doctrine labours to transforme God into the Deuill by making him to vtter lyes and speake false for of the Deuill we thus read It is (f) 1. Ioan. 3. he who speakes Lyes of himself is a lyer the Father of Lyes Animaduersion CLXXXV YF we take into our consideration that other Doctrine of our Aduersaries which teacheth that God is the Authour of sinne which Doctrine we haue aboue shewed to be mantayned by the Protestants the inferences vnauoydably proceeding from that Doctrine are no lesse blasphemous then the former For first it maketh God to be the only sinner and that the Deuill and Man are innocent and no sinners at all For if the thiefe for example be compelled by God to steale who compells the Deuill to set on the thiefe as Swinglius (g) Swingl Serm. de prouident affirmes then is not God in this case the only Sinner This is proued since the goodnes badnes of the worke in euery Action is chiefly to be attributed to the Principall Authour willer and worker of it and not to the Instrument And this the rather since Austin sayth Sinne is so voluntary that except it be voluntary it is no sinne But sinne is only voluntary in God according to the doctrine of our Aduersaries and not in Man in whom it is necessary Therefore hence I conclude that according to this their blasphemy Sinne is only in God and not in Man Secondly this Doctrine of God being the Authour of Sinne ascribeth the proprieties of the Deuill to God For it is the office of the Deuill to tempt man and therefore in the Holy (h) Mat. 4. writ the Deuill is called a Tempter But this is more peculiar to God according to the foresaid Doctrine then to the Deuill Since God in the iudgment of the Protestants so forcibly tempteth man to sinne as that it is not in his power to resist or withstand the temptation which is more then the Deuill can performe Thirdly it is the property of the Deuill to sow Tares or ill weedes of sinne in the Fyeld of our Harts according to those words The Enemy (i) Mat. 13. comes and sowes tares But God doth this according to the former Doctrine more then the Deuill For God as Caluin affirmes doth excecate (k) Caluin 1. Instit 18. 24. 4. Instit 14. and obdurate the minds of men doth strike them with a spirit of errour giddines and madnes and this not by permission but by operation Thus Caluin Animaduersion CLXXXVI THe Protestants Doctrine of the infallibility of only fayth iustifying a Man and of some other of their positions takes away the force of all Prayer making it either needles or fruitlesse Needles as of things certaine which need not to be asked Fruitles as of things impossible which cannot be obtained The first point is thus proued That Prayer is needles which prayes for that which cannot fayle vs as either already past or assuredly possest or to come Therefore according to the Protestants grounds they ought not to pray for Remission of Sinnes for the fauour of God for perseuerance in fayth or for the glory of Heauen since euery Protestant by his speciall fayth belieueth in his iudgment most certainly that his Sinnes are forgiuen him and that he shall perseuer in fayth and come to Heauen The second point to wit of the Fruitlesnes of Prayer is in like wise thus euicted To pray for the keeping of the Ten Commandements is fruitles since our Aduersaries teach as I haue aboue shewed that the keeping of them is impossible In like manner it is Fruitles to pray for the Preuenting of any Euill whether it be Malum culpae as sinne or Malum paenae as punishment or whether it be any temporall affliction whatsoeuer And the reason is because as our Aduersaries do teach All Euill as well as Good shall infallibly fall out as Goâ— hath according to his owne irrespectiue immutable and ineuitable will pleasurâ— decreed and appointed it For sorting here to to omit the like authorities of many others in this point Luther thus writeth 〈◊〉 a Fatall Necessity of things Nullius (l) Luther in Assert damnat per Leonem Art 36. est 〈◊〉 manu c. Jt is in no mans power to thinke God or Euill but all things proceed from absoluâ— Necessity Thus we see that it ineuitably 〈◊〉 most consequently may be gathered froâ— the Protestants Theorems and principles thaâ— all Prayer is either Needles or Fruitles inauayleable Animaduersion CLXXXVII MAny of the learned Protestants weâ—ghing the emptines of their owne Religion as consisting only of Tenets whicâ— are but an Annihilation of all positiue and true fayth haue therefore vpon mature deliberation in diuers weighty points whoâ—y reiected the Negatiue Religion of our Aduersaries and in place therof haue fully imbraced the contrary Affirmatiue Catholike Articles of fayth euer and at this day maintayned by the Church of Rome So trâ—â— is that saying of S. Austin Truth (m) Contra Donat post coll c. 24. is
mâ—n forcible to wring out Confession then any racâ—â— torment For the proofe of this verity I refer the studious Reader to the Booke of the Protestants Apology where beginning at the Page 684. sâ—quentib at the letter M. in the margent he shall find fyfty at least of our Affirmatiue and Catholike Doctrines defended and maintayned by the most learned Protestants that euer did write I will here only reckon the tiles of diuers of the said Articles so belieued and taught by the Protestants viz. 1. Real presence 2. That Sacraments do confer grace 3. The sufficiency of Chricts corporall Death 4. That Christ descended in soule into Limbus Patrum 5. The continuall Visibility of the Church 6. The Necessity of Good works to Saluation 7. Euangelicall Counsells 8. The Doctrine of vniuersality of Grace 9. That God doth only permit sinne but decreeth it not 10. That men are not certaine of their Election 11. That to Children of the faythfull dying vnbaptized saluation is not promised 12. Free-will 13. That in regard of Christs Passion and promisse our Good works are meritorious 14. TeÌ„porall punishment reserued by God in Iustice after the sinne is remitted 15. Peters Primacy 16. Intercession of Angells 17. Intercession of Saincts 18. Jnuocation of Saincts 19. Vowed Chastity 20. Voluntary â—ouerty Chastity and Obedience 21. Prayer for the Dead 22. Purgatory 23. Limbus Patrum 24. Images in Churches 25. Worshipping of Images 26. Reuerence and bowing at the name of Jesus 27. That the good Works of one may help another 28. Power of a priest to remit sinnes 29. Confession of sinnes 30. Distinction of mortall and veniall sinne 31. The indifferency of Communion vnder one kind 32. Sacrifice of the New Testament according to the Order of Melchisedech 33. The possibâ—lity of the Commandements 34. Transubstantiation 35. That Christ is God of God 36. Thaâ— Christ as Man was from his Natiuity free from Ignorance and was full of knowledg 37 Baptisme of Women and Lay persons in tyme oâ— Necessity 38. Seauen Sacraments 39. Implicitâ— fayth called Fides implicita 40. That Antichrist is yet to come 41. Patronage and protection of certaine Angells ouer certaine Countryes and Kingd mes 42. That the Obseruation of Sunday for our â—abaoth is not alterable 43 That the alteration of the â—aboth from Saturdâ—â— to Sunday not proued by Scripture 44. Set tymes of fasting 45. The true visible Church cannot erre 46. Externall iudgment and not onâ—y Scripture appointed for determining of Contrâ—uersies 47. That the gouerment of the Church is Monarchicall 48. Which is true Scripture determined to vs only by the Church 49. That the Church of Rome is a part of the house of God 50. Vnwritten Traditions besides some other Catholike points taught by the learned Protestants Here now I demand that if the Protestants Proselyts and followers do belieue their Grand-maisters in diuers points of their owne Religion why then should not they belieue the learned Protestants maintayning our Catholike doctrines â—ntâ— abstracting from the authority of the Church both the said seuerall sorts of Protestants do maintayne their contrary Tenets euen with equall and indifferent priuiledg of their owne Priuate Spirit Animaduersion CLXXXVIII AS aboue I compared Luther being Catholike touching manners and Conuersation of Lyfe with Luther being Protestant So heere I will make another comparatiue betweene the Liues of Catholikes and of Protestants And here it is to be obserued that I will not compare the most pious men in former tymes with the best of the Protestants nor the worst men for life of the one Religion with the worst of the other but for the greater confronting of our Aduersaries and aduantage to our Catholike Cause I will compare the declining state of Catholike tymes with the best tymes of Protestancy which is presumed to be at the first entrance and beginning of Protestancy when the first Protestants enioyed the â—rimitiae and first fruites of their Religion This point will be made euident euen from the confessions of the Protestants themselues First then we fynd Luther himself thus to write From (n) Luth in postill super Euangel Dominiâ—ae primae Aduentus the tyme in which the pure Doctrine of the Gospell was first reuealed to light the world hath growne dayly worse Men are more reuengefull couetous licentious then they were euer before in the Papacy With whom Musculus agreeth thus complayning hereof Vt verum (o) Musculus in loc com in cap de Decalog pag. 62. essâ— fateor c. To confesse the truth men are become so vâ—â—ike themselues that whereas in the Pâ—pacy they were religious in their Errours and Superstition now in the light of the knowne truth they are more prophaâ—â— then the very Sonnes of the world I wiâ—â— conclude with the testimony of Erasmus thus discoursing of this point Quos (p) Erasmus Ep. ad fratres Inferioris Germaniae aâ—tea noueram c. Such men as I knew to be before vpright candid modest and sincere in theâ— Conuersation after they had embraced thâ—â— new Sect meaning of the Gospell they iâ—stantly begun to talke of young Women to playâ— dice to leaue of prayer to be most impatient reuengfull of Iniuries and to conclude to abaâ—don all humanity expertus loquor Thus far â—rvsmus And thus much of the balancing oâ— men of these two seuerall Religions Noâ— I heere refer to an indifferent Iudgmenâ— whether it be not a great blemish to Protestancy that it is confessed by the Protâ—stants that the Professours thereof euen 〈◊〉 their best tymes were far worse and moâ— wicked in manners then the Catholikâ—â— their worst and most declyning tymes Animaduersion CLXXXIX THe Protestants much solace themselâ—â— in alledging certaine Texts of Scriptâ—â— in proofe of Iustification by fayth only whâ—â— passages being truly weighed are found 〈◊〉 be most weakely or rather impertineâ—â— alledged as in Math. 9. Thy fayth hath sâ—â— thee Iohn 3 Who belieueth in the Sonne hâ— eternall Lyfe Finally to omit some oâ—â— such seeming Texts Rom. 5. We being â—â—â—fyed by fayth let vs haue peace towards God Tâ— these and such like I answere and deny that it followeth That Fayth only iustifyeth though only Fayth be named For sometymes also other Vertues are only named or the Sacraments For example Luc. 7. we read Many sinnes are forgiuen her because she loued much Iob. 12. Almes deeds freeth from death Rom. 8. By hope we are saued Finally Titus 3. He hath saued vs by the Lawes of regeneration besydes many other such passages And yet no man will gather from theâ—e authorities that Charity or Almesdeeds or Hope or Baptisme do iustiâ—y without Fayth Therfore when many different causes concur to produce one Effect the Scripture ascribeth the same Effect sometymes to one Cause sometymes to another and yet the Scripture doth not intend thereby to signiâ—y that one cause is sufficient without the other causes Now the reason why the Apostle more frequently attributes Iustification to fayth
Sauiours hands that you would beare to me both liuing and dead a charitable pitifull Remembrance at the tyme of your chiefest deuotions I meane at the tyme of celebrating that most Dreadfull Sacrifice wherein our Sauiour by the ministery of your selues daily offereth vp his owne sacred body and bloud to his Heauenly Father for the expiating of sinne in Man And with this I giue you all my last farewell shall euer remayne Yours in all Christian and religious Obseruancy N. N. P. A Table of the chiefe Controuersies handled in this Booke A. A Diaphorists in Religion who Animad 60. Adoration of Saints and Angells Anim. 34. Adoration of the holy Eucharist Anim. 166. Albigenses Waldenses what they were Animad 103. 104. Angells how they may be painted Animad 32. Antichrist his first comming assigned by Protestants Animad 35. The Pope cannot be Antichrist Animad 153. The Antinomi Heretickes descend from Luther Animad 148. Articles of Cath. Religion maintayned by Protestants Animad 187. Articles negatiue ought to be proued by Scripture by Protestants Animad 55. Atheisme in many Protestants of England Animad 193. S. Augustine highly extolled by Protestants Animad 162. The Authors vow and Prayer for the King Queene Animad 191. Cath. Authors ordinarily reiected by Protestants Animad 3. 4. 42. B. BEades their vse and antiquity Anim. 83. Blessed Virgin Mary her Virginity An. 47 Her freeing from Originall sinne Anim. 183. Her Assumption into Heauen Animad 183. A Body may be in two places at once Animad 91. C. CAluin an Enemy to the Diuinity of Christ the B. Trinity Anim. 138. Caluins exposition of Hoc est Corpus meum Animad 49. Carolostadius impugned the Masse by persuasion of the Diuell Animad 59. Catholike Religion neuer changed Animad 79. 80. Title of Catholikes and antiquity thereof Animad 175. Catholiks or Protestants whether incline more to vertue Animad 65. Catholiks and Protestants cannot be both saued Animad 176. Ceremonies derided by Protestants and Puritans Animad 63. About the Ceremonies of the Masse Anim. 16. The Churches definition of Protestants Animad 192. Church of Protestants inuisible Animad 1922 Christian Religion plantâ—â— in England when Animad 36. Communion vnder one kind Animad 28.76 Comparison betweene the liues of Catholiks and Protestants Animad 188. Conference of places of Scripture Anim. 54. Councells Generall depressed by Hereticks Animad 50. The Creed whether it contayneth all Articles necessary of Religion Animad 61. D. ABout the Decalogue or Ten Commandements Animad 30 Decrees of Popes fraudulently vrged by Protestants Animad 38. 39. Deity of Christ denyed Also the Immortality of the soule Animad 194. Difference betweene Scriptures and Fathers Animad 40. Difference betweene Protestants themselues about Scripture Animad 48. Difference betwene Preachers of Cathol and Protestant Doctrine Animad 160. Disputation with Protestants how to order Animad 20. 41. Disputing with Protestants by entercourse of letters Animad 73. Doctors and Pastors alwayes to be in the Church Animad 117. E. ELias his Example much vrged by Protestants Animad 151. About the Holy Eucharist Animad 26. 125. 126. 127. 128. 129. 130. 165. 166. The Eye of a Man wonderfull Animad 196. F. FAbricke of the world Animad 199. The Face of a Man admirable Anim. 197. Ancient Fathers their Authorities reiected ordinarily by Protestants Animad 3. 4. yet loath to break with them Anim. 42. 43. Their aduantages for interpreting of Scripture Animad 41. Their maintayning of Papistry Anim. 66. The doctrine of Freewill Animad 133. 134. 135. 136. G. GEnerall Councells depressed by Hereticks Animad 50. God the Father how he may be painted Animad 31. 32. 33. God the Author of sinne affirmed by Protestants Animad 185. Grace what concurres in working therof Animad 164. Grecians euer emulous of the Church of Rome Animad 119. H. THe Hand of a Man wonderfull Anim 196. All Heresies arising haue byn recorded by the Church of Rome Animad 118. Hereticks first deniall of diuers points of Cath Religion Animad 11. Hereticks called after the Name of their first Author Animad 77. 78. Hereticks condemne Prophets Apostles Fathers c. Animad 140. Their charge of Catholiks with the errors of the Heathens Animad 141. Holy-water and its Antiquity Animad 84. About the Hymne of Aue Maris stella Animad 46. I. THe Iewes deliuered many Articles of Catholike Religion before Christs comming Animad 98. Iewish Ceremonies many still retayned Animad 158. Images how they may be painted Anim. 31. discussed by Philosophy Animad 33. Jmmortality of the Soule denyed and defended Animad 194. About the doctrine of Jndulgences Animad 171. 172. Induration of Pharao his hart Animad 150. Inuention of a false opinion may be perhaps of no Hereticke Animad 15. Jnuisibility of the Protestants Church Animad 104. 139. 180. Iustification and Merit of Workes Anim. 29. Iustification by only Fayth Animad 189. K. OF Kinges and Queenes excommunicated and deposed Animad 191. Knowledge of a Deity what Animad 194. Knowledge of the Soule what Animad 194. L. LIbertines descended from Luther Animad 148. Euill Liues of Popes obiected by Protestants Animad 145. 146. Luthers Exposition of Hoc est Corpus meum Animad 49. Luthers Spirit being a Catholike and being an Hereticke Animad 57. Luthers Change of the Masse by persuasion of the Diuell Animad 58. 59. Luther no perfect and entyre Protestant Animad 101. Luthers doctrine why applauded Anim. 144. M. B. V. Mary her Conception immaculate Animad 44. The little respect Protestants giue vnto vnto her Animad 45. Lesse giuen to her by Puritans Anim. 47. About her Hymne of Aue Maris Stella Animad 46. Markes of the Protestants Church Anim. 13. Marriage of Priests vrged by Protestants Animad 154. Masse and the Antiquity therof Anim. 159. Merit of Workes Animad 29. Miracles depressed by Protestants Animad 70. N. NEcessity of the visibility of the Roman Church Animad 137. Neutralls in Religion what they hould Animad 60. Notes of the Church Animad 108. 142. P. PErsecution of Catholikes vnder Q. Elizabeth Anima 9. Practice in Controuersies much commended Animad 86. Prayer to Saints Animad 81. Prayer in a strange tongue Animad 169. Prayer needlesse and fruitlesse with Protestants Animad 186. Protestants their sleight in answering Cath. Bookes Animad 131. Protestants whether there were any before Luther Animad 109. 110. Protestants sooner become Atheists then do Catholikes Animad 109. What required to a perfect Protestant Animad 102. Protestants would seeme to agree with the Ancient Fathers Animad 67. Protestants voyde of all reall Fayth Anim. 182. Protestants and Iewes iumpe in many things Animad 5. Protestants agree which ancient condemned Hereticks Animad 6. Their false alleaging of Scriptures Animad 52. Protestants opposite one to another in their writings Animad 17. 18. 19. Protestants charged with a vicious Circle in their disputes Animad 21. Their flying to the Priuate Spirit Animad 22. 100. Their little respect to the B. V. Mary Animad 45. 46. Protestants maintayne diuers Articles of the Cath. Fayth Animad 187. Protestants charge Cath. Religion with teaching disobedience to Princes Anim. 191. Protestants Rebellion in France Holland Germany c. Animad 191. Protestants definition of their Church Animad 192. Protestants many of them Atheistes Animad 193. Protestants Inuectiues one against another Animad 62. â—rotestants charged with Ancient Heresies by Catholiks Animad 64. â—rotestants pretend their Writings and Memory to haue byn extinguished by the Popes Animad 68. â—rotestants borrow from the Church of Rome Animad 94. All Protestants or their Forefathers sometyme Catholikes Animad 88. They cannot agree about their owne doctrines Animad 97. Protestancy when it was in its full height Animad 177. Puritans their dishonour of the B. V. Mary Animad 47. Purgatory defended Animad 149. R. THe Reall-Presence discussed Animad 89. 125. 126. 127. 128. 129. 155. 156. 163. Reall-Presence maintayned by Protestants against Puritans Animad 7. Their Arguments also against the Reall-Presence Animad 8. Doctrine of Recusancy taught both by Catholiks and Protestants Animad 178. About the Doctrine of Reprobation Anim. 184. 190. Roman Religion neuer changed Animad 10. Roman Religion only capable of Saluation Animad 121. S. SAints to be prayed vnto lawfull Animad 27. Saluation certayne in the Cath. Roman Religion Animad 71. Scripture how to be interpreted Animad 25. 37. 152. Difficult to be vnderstood Animad 167. Why written by the Apostles Anim. 170. About the Signe of the Crosse Animad 82. Soule of Man immortall Animad 194. The similitude it beareth to God Anim. 200 Spirits be an inuisible substance Anim. 198. T. TRaditions vnwritten impugned by Protestants Animad 181. Traditions knowne by certayne Rules Animad 168. Translations of the Scriptures by ProtestaÌ„ts corrupted Animad 173. 174. The doctrine of Transubstantiation Anim. 122. 123. 124. 125. 126. 127. 128. 129. 130. Truth how it may be deliuered in negatiue words Anim. 96. V. THe Vbiquity of God Animad 93. The Virginity of our B. Lady Anim. 47. Her freedome from Originall sinne Anim. 183. Visibility of the Roman Church proued by the Jnuisibility of the Protestant Church Animad 111. 112. 113. 114. 115. 116. 180. Visibility of the Protestants Church maintayned by them Animad 12. Vniuersality a strong Argument for Cath. Religion Animad 157. The Voyce of a Man admirable Anim. 197. W. WAldenses Albigenses what they were 〈◊〉 Animad 103. 104. The taking of a second Wife often an abusâ— in Protestants Animad 179. Word of God written Animad 1. 2. 3. Words of Christ in the last Supper how to bâ— taken Animad 23. 24. The Worldes existence from Eternity impugned Animad 195. The fabricke of the World Animad 199. Z. ZWinglius his impugning the Masse by persuasion of the Diuell Animad 5â— FINIS